The chapter on the invitation ceremony (PLI-TV-KD4)

14. The successive series on entering a monastery zone

“On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They don’t know

that other resident monks are entering the monastery zone. …

They don’t know

that other resident monks have entered the monastery zone. …

They don’t see

that other resident monks are entering the monastery zone. …

They don’t see

that other resident monks have entered the monastery zone. …

They don’t hear that other resident monks are entering the monastery zone. …

They don’t hear that other resident monks have entered the monastery zone. …”

As there are one hundred and seventy-five sets of three for resident monks with resident monks, so there is for newly-arrived monks with resident monks, resident monks with newly-arrived monks, newly-arrived monks with newly-arrived monks. Thus by way of succession, there are seven hundred sets of three.

15. Different days

“It may be, monks, that for the resident monks it’s the fourteenth day of the lunar half-month, but for the newly-arrived monks it’s the fifteenth. Then—

If the number of resident monks is greater, the newly-arrived monks should fall in line with the resident monks.

If the number is the same, the newly-arrived monks should fall in line with the resident monks.

If the number of newly-arrived monks is greater, the resident monks should fall in line with the newly-arrived monks.

It may be that for the resident monks it’s the fifteenth day of the lunar half-month, but for the newly-arrived monks it’s the fourteenth. Then—

If the number of resident monks is greater, the newly-arrived monks should fall in line with the resident monks.

If the number is the same, the newly-arrived monks should fall in line with the resident monks.

If the number of newly-arrived monks is greater, the resident monks should fall in line with the newly-arrived monks.

It may be that for the resident monks it’s the day after the invitation day, but for the newly-arrived monks it’s the fifteenth day of the lunar half-month. Then—

If the number of resident monks is greater, the resident monks may, if they’re willing, do the invitation ceremony with the newly-arrived monks.

Otherwise the newly-arrived monks should go outside the monastery zone and do the invitation ceremony there.

If the number is the same, the resident monks may, if they’re willing, do the invitation ceremony with the newly-arrived monks.

Otherwise the newly-arrived monks should go outside the monastery zone and do the invitation ceremony there.

If the number of newly-arrived monks is greater, the resident monks should do the invitation ceremony with the newly-arrived monks, or they should go outside the monastery zone while the newly-arrived monks do the invitation ceremony.

It may be that for the resident monks it’s the fifteenth day of the lunar half-month, but for the newly-arrived monks it’s the day after the invitation day. Then—

If the number of resident monks is greater, the newly-arrived monks should do the invitation ceremony with the resident monks, or they should go outside the monastery zone while the resident monks do the invitation ceremony.

If the number is the same, the newly-arrived monks should do the invitation ceremony with the resident monks, or they should go outside the monastery zone while the resident monks do the invitation ceremony.

If the number of newly-arrived monks is greater, they may, if they’re willing, do the invitation ceremony with the resident monks.

Otherwise the resident monks should go outside the monastery zone and do the invitation ceremony there.”

16. The seeing of characteristics, etc.

“It may happen that newly-arrived monks see signs and indications of resident monks: beds and benches that are made up, water for drinking and water for washing that are ready for use, yards that are well swept.

As a consequence, they’re unsure whether or not there are resident monks there. Then—

If they do the invitation ceremony without investigating, there’s an offense of wrong conduct.¹²

If they investigate, but don’t see anyone, and then do the invitation ceremony, there’s no offense.

If they investigate, and they see someone, and then do the invitation ceremony together, there’s no offense.

If they investigate, and they see someone, but then do the invitation ceremony separately, there’s an offense of wrong conduct.

If they investigate, and they see someone, but think, ‘May they get lost! May they disappear! We are better off without them,’ and then do the invitation ceremony aiming at schism, there’s a serious offense.

It may happen that newly-arrived monks hear signs and indications of resident monks: the sound of the feet of someone doing walking meditation, the sound of recitation, the sound of coughing, the sound of sneezing.

As a consequence, they’re unsure whether or not there are resident monks there. Then—

If they do the invitation ceremony without investigating, there’s an offense of wrong conduct.

If they investigate, but don’t see anyone, and then do the invitation ceremony, there’s no offense.

If they investigate, and they see someone, and then do the invitation ceremony together, there’s no offense.

If they investigate, and they see someone, but then do the invitation ceremony separately, there’s an offense of wrong conduct.

If they investigate, and they see someone, but think, ‘May they get lost! May they disappear! We are better off without them,’ and then do the invitation ceremony aiming at schism, there’s a serious offense.

It may happen that resident monks see signs and indications of newly-arrived monks: an unknown almsbowl, an unknown robe, an unknown sitting mat, water poured on the ground from the washing of feet.

As a consequence, they’re unsure whether or not monks have arrived. Then—

If they do the invitation ceremony without investigating, there’s an offense of wrong conduct.

If they investigate, but don’t see anyone, and then do the invitation ceremony, there’s no offense.

If they investigate, and they see someone, and then do the invitation ceremony together, there’s no offense.

If they investigate, and they see someone, but then do the invitation ceremony separately, there’s an offense of wrong conduct.

If they investigate, and they see someone, but think, ‘May they get lost! May they disappear! We are better off without them,’ and then do the invitation ceremony aiming at schism, there’s a serious offense.

It may happen that resident monks hear signs and indications of newly-arrived monks: the sound of the feet of someone arriving, the sound of sandals being knocked together, the sound of coughing, the sound of sneezing.

As a consequence, they’re unsure whether or not monks have arrived. Then—

If they do the invitation ceremony without investigating, there’s an offense of wrong conduct.

If they investigate, but don’t see anyone, and then do the invitation ceremony, there’s no offense.

If they investigate, and they see someone, and then do the invitation ceremony together, there’s no offense.

If they investigate, and they see someone, but then do the invitation ceremony separately, there’s an offense of wrong conduct.

If they investigate, and they see someone, but think, ‘May they get lost! May they disappear! We are better off without them,’ and then do the invitation ceremony aiming at schism, there’s a serious offense.”

17. The doing of the invitation ceremony with those belonging to a different Buddhist sect, etc.

“It may happen that newly-arrived monks see resident monks who belong to a different Buddhist sect,¹³

but they have the view that they belong to the same one. Then—

If they don’t ask the resident monks about it, and then do the invitation ceremony together, there’s no offense.

If they do ask the resident monks about it, but don’t reach a clear conclusion, and then do the invitation ceremony together, there’s an offense of wrong conduct.

If they do ask the resident monks about it, but don’t reach a clear conclusion, and then do the invitation ceremony separately, there’s no offense.

It may happen that newly-arrived monks see resident monks who belong to the same Buddhist sect, but they have the view that they belong to a different one. Then—

If they don’t ask the resident monks about it, and then do the invitation ceremony together, there’s an offense of wrong conduct.

If they do ask the resident monks about it, and they change their view, but then do the invitation ceremony separately, there’s an offense of wrong conduct.

If they do ask the resident monks about it, and they change their view, and then do the invitation ceremony together, there’s no offense.

It may happen that resident monks see newly-arrived monks who belong to a different Buddhist sect,

but they have the view that they belong to the same one. Then—

If they don’t ask the newly-arrived monks about it, and then do the invitation ceremony together, there’s no offense.

If they do ask the newly-arrived monks about it, but don’t reach a clear conclusion, and then do the invitation ceremony together, there’s an offense of wrong conduct.

If they do ask the newly-arrived monks about it, but don’t reach a clear conclusion, and then do the invitation ceremony separately, there’s no offense.

It may happen that resident monks see newly-arrived monks who belong to the same Buddhist sect,

but they have the view that they belong to a different one. Then—

If they don’t ask the newly-arrived monks about it, and then do the invitation ceremony together, there’s an offense of wrong conduct.

If they do ask the newly-arrived monks about it, and they change their view, but then do the invitation ceremony separately, there’s an offense of wrong conduct.

If they do ask the newly-arrived monks about it, and they change their view, and then do the invitation ceremony together, there’s no offense.”

18. The section on “you shouldn’t go”

“On the invitation day you shouldn’t go from a monastery with monks to one without monks, except if you go with a sangha or there are dangers.

On the invitation day you shouldn’t go from a monastery with monks to a non-monastery without monks, except if you go with a sangha or there are dangers.¹⁴

On the invitation day you shouldn’t go from a monastery with monks to a monastery or a non-monastery without monks, except if you go with a sangha or there are dangers.

On the invitation day you shouldn’t go from a non-monastery with monks to a monastery without monks, except if you go with a sangha or there are dangers.

On the invitation day you shouldn’t go from a non-monastery with monks to a non-monastery without monks, except if you go with a sangha or there are dangers.

On the invitation day you shouldn’t go from a non-monastery with monks to a monastery or a non-monastery without monks, except if you go with a sangha or there are dangers.

On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a monastery without monks, except if you go with a sangha or there are dangers.

On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a non-monastery without monks, except if you go with a sangha or there are dangers.

On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a monastery or a non-monastery without monks, except if you go with a sangha or there are dangers.

On the invitation day you shouldn’t go from a monastery with monks to one with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.

On the invitation day you shouldn’t go from a monastery with monks to a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.

On the invitation day you shouldn’t go from a monastery with monks to a monastery or a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.

On the invitation day you shouldn’t go from a non-monastery with monks to a monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.

On the invitation day you shouldn’t go from a non-monastery with monks to a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.

On the invitation day you shouldn’t go from a non-monastery with monks to a monastery or a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.

On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.

On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.

On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a monastery or a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.”

19. The section on “you may go”

“On the invitation day you may go from a monastery with monks to one with monks who belong to the same Buddhist sect if you know you’ll get there on the same day.

On the invitation day you may go from a monastery with monks to a non-monastery with monks …

to a monastery or a non-monastery with monks who belong to the same Buddhist sect if you know you’ll get there on the same day.

On the invitation day you may go from a non-monastery with monks to a monastery with monks …

to a non-monastery with monks …

to a monastery or a non-monastery with monks who belong to the same Buddhist sect if you know you’ll get there on the same day.

On the invitation day you may go from a monastery or a non-monastery with monks to a monastery with monks …

to a non-monastery with monks …

to a monastery or a non-monastery with monks who belong to the same Buddhist sect if you know you’ll get there on the same day.”

20. The identification of persons to be avoided

“You shouldn’t do the invitation ceremony with a nun seated in the gathering.

If you do, you commit an offense of wrong conduct.

You shouldn’t do the invitation ceremony with a trainee nun,

a novice monk,

a novice nun,

one who has renounced the training,

or one who has committed the worst kind of offense seated in the gathering.

If you do, you commit an offense of wrong conduct.

You shouldn’t do the invitation ceremony with one who has been ejected for not recognizing an offense seated in the gathering.

If you do, you should be dealt with according to the rule.

You shouldn’t do the invitation ceremony with one who has been ejected for not making amends for an offense seated in the gathering

or with one who has been ejected for not giving up a bad view seated in the gathering.

If you do, you should be dealt with according to the rule.

You shouldn’t do the invitation ceremony with a paṇḍaka seated in the gathering.

If you do, you commit an offense of wrong conduct.

You shouldn’t do the invitation ceremony with a fake monk,

with one who has previously left to join the monastics of another religion,

with an animal,

with a matricide,

with a patricide,

with a murderer of a perfected one,

with one who has raped a nun,

with one has caused a schism in the Sangha,

with one who has caused the Buddha to bleed,

or with a gynandromorph seated in the gathering.

If you do, you commit an offense of wrong conduct.

You shouldn’t do the invitation ceremony with a passed-on invitation that has expired, except if the gathering is still seated together.¹⁵

You shouldn’t do the invitation ceremony on a non-invitation day, except to unify the Sangha.”

The second section for recitation is finished.

21. Invitation ceremonies by means of two statements

At one time on the invitation day in a certain monastery in the Kosalan country, there was a threat from primitive tribes.¹⁶

The monks were unable to do the invitation ceremony by means of three statements.

“I allow you to do the invitation ceremony by means of two statements.”

The threat from primitive tribes increased.

The monks were unable to do the invitation ceremony by means of two statements.

“I allow you to do the invitation ceremony by means of one statement.”

The threat from primitive tribes increased further.

The monks were unable to do the invitation ceremony by means of one statement.

“I allow you to do the invitation ceremony in groups according to the year of seniority.”

On one occasion on the invitation day in a certain monastery, most of the night had been spent with people making offerings.

The monks considered this

and thought, “If the Sangha does the invitation ceremony by means of three statements, we won’t finish before dawn.

What should we do?”

“In such a case,

a competent and capable monk should inform the Sangha:

‘Please, venerables, I ask the Sangha to listen.

Most of the night has been spent with people making offerings.

If the Sangha does the invitation ceremony by means of three statements, we won’t finish before dawn.

If the Sangha is ready, it should do the invitation ceremony by means of two statements.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony by means of one statement.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony in groups according to the year of seniority.’

It may happen on the invitation day that most of the night in a monastery is spent with monks giving teachings,

with experts on the discourses reciting discourses,

with experts on the Monastic Law discussing the Monastic Law,

with expounders of the Teaching discussing the Teaching,

or with the monks arguing.

If the monks consider this

and think, ‘If the Sangha does the invitation ceremony by means of three statements, we won’t finish before dawn,’ then a competent and capable monk should inform the Sangha:

‘Please, venerables, I ask the Sangha to listen.

Most of the night has been spent with the monks arguing.

If the Sangha does the invitation ceremony by means of three statements, we won’t finish before dawn.

If the Sangha is ready, it should do the invitation ceremony by means of two statements.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony by means of one statement.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony in groups according to the year of seniority.’”

At one time on the invitation day in a certain monastery in the Kosalan country, a large sangha of monks had gathered. Just then a storm was approaching, but they only had a small sheltered area.

The monks considered this

and thought, “If the Sangha does the invitation ceremony by means of three statements, we won’t finish before it starts raining.

What should we do?”

They told the Buddha.

“In such a case,

a competent and capable monk should inform the Sangha:

‘Please, venerables, I ask the Sangha to listen.

This large Sangha of monks has gathered. A storm is approaching, but we only have a small sheltered area.

If the Sangha does the invitation ceremony by means of three statements, we won’t finish before it starts raining.

If the Sangha is ready, it should do the invitation ceremony by means of two statements.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony by means of one statement.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony in groups according to the year of seniority.’

It may happen on the invitation day in a certain monastery that there is a threat from kings,

bandits,

fire,

floods,

people,

spirits,

predatory animals,

or creeping animals,

or a threat to life,

or a threat to the monastic life.

If the monks consider this

and think, ‘This is a threat to the monastic life. If the Sangha does the invitation ceremony by means of three statements, we won’t finish before the threat manifests,’ then a competent and capable monk should inform the Sangha:

‘Please, venerables, I ask the Sangha to listen.

This is a threat to the monastic life.

If the Sangha does the invitation ceremony by means of three statements, we won’t finish before the threat manifests.

If the Sangha is ready, it should do the invitation ceremony by means of two statements.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony by means of one statement.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony in groups according to the year of seniority.’”

22. The cancellation of the invitation

At that time the monks from the group of six invited correction while having unconfessed offenses.

“You shouldn’t invite correction if you have unconfessed offenses.

If you do, you commit an offense of wrong conduct.

If anyone invites correction with an unconfessed offense, you should get their permission and then accuse them of an offense.”

Soon afterwards, when asked for permission, the monks from the group of six refused to give it.

“If anyone doesn’t give their permission, you should cancel their invitation.

And it should be done like this.

On the invitation day, whether the fourteenth or the fifteenth, in the midst of the Sangha and in the presence of that person, you should announce:

‘Please, venerables, I ask the Sangha to listen.

Such-and-such a person has an unconfessed offense.

I cancel their invitation.¹⁷

The invitation ceremony shouldn’t be done in their presence.’

Their invitation has then been canceled.”

Improper cancellation of the invitation

On one occasion the monks from the group of six—

thinking to act before the good monks canceled their invitation,

but having no reason for doing so—canceled the invitation of pure monks who had not committed any offenses. They also canceled the invitation of those who already had invited.

“When there is no reason for doing so, you shouldn’t cancel the invitation of pure monks who haven’t committed any offenses.

If you do, you commit an offense of wrong conduct.

And you shouldn’t cancel the invitation of those who already have invited.

If you do, you commit an offense of wrong conduct.

And this is how the invitation is canceled and how it isn’t canceled.

If the invitation is canceled after a three-statement invitation has been spoken and concluded, then it isn’t canceled.

If the invitation is canceled after a two-statement invitation …

after a one-statement invitation …

after an invitation done in groups according to the year of seniority has been spoken and concluded, then it isn’t canceled.

If the invitation is canceled when a three-statement invitation hasn’t yet been concluded, then it’s canceled.

If the invitation is canceled when a two-statement invitation …

when a one-statement invitation …

when an invitation done in groups according to the year of seniority hasn’t yet been concluded, then it’s canceled.

It may happen on the invitation day that a monk cancels another monk’s invitation.

If other monks know about the first monk:

‘This venerable is impure in bodily conduct, verbal conduct, and livelihood; he’s ignorant and incompetent, incapable of answering properly when questioned,’ then they should press him by saying, ‘Enough. No more arguing and disputing,’ and the Sangha should then do the invitation ceremony.

It may happen on the invitation day that a monk cancels another monk’s invitation.

If other monks know about the first monk:

‘This venerable is pure in bodily conduct, but impure in verbal conduct and livelihood; he’s ignorant and incompetent, incapable of answering properly when questioned,’ then they should press him by saying, ‘Enough. No more arguing and disputing,’ and the Sangha should then do the invitation ceremony.

It may happen on the invitation day that a monk cancels another monk’s invitation.

If other monks know about the first monk:

‘This venerable is pure in bodily conduct and verbal conduct, but impure in livelihood; he’s ignorant and incompetent, incapable of answering properly when questioned,’ then they should press him by saying, ‘Enough. No more arguing and disputing,’ and the Sangha should then do the invitation ceremony.

It may happen on the invitation day that a monk cancels another monk’s invitation.

If other monks know about the first monk:

‘This venerable is pure in bodily conduct, verbal conduct, and livelihood; but he’s ignorant and incompetent, incapable of answering properly when questioned,’ then they should press him by saying, ‘Enough. No more arguing and disputing,’ and the Sangha should then do the invitation ceremony.”

Questioning of the accusing monk

“It may happen on the invitation day that a monk cancels another monk’s invitation.

If other monks know about the first monk:

‘This venerable is pure in bodily conduct, verbal conduct, and livelihood; he’s knowledgeable and competent, capable of answering properly when questioned,’ then they should say to him, ‘Are you canceling this monk’s invitation because he has failed in morality, in conduct, or in view?’

If he says,

‘I’m canceling it because he has failed in morality,’ ‘I’m canceling it because he has failed in conduct,’ or ‘I’m canceling it because he has failed in view,’ he should be asked,

‘Do you know what failure in morality is?’ ‘Do you know what failure in conduct is?’ or ‘Do you know what failure in view is?’

If he says,

‘I do,’ he should be asked what they are.

If he says,

‘The four offenses entailing expulsion and the thirteen entailing suspension are failure in morality,’

‘The serious offenses, the offenses entailing confession, the offenses entailing acknowledgment, the offenses of wrong conduct, and the offenses of wrong speech are failure in conduct,’

‘Wrong views and extreme views are failure in view,’ he should be asked,

‘Are you canceling this monk’s invitation because of what you’ve seen, what you’ve heard, or what you suspect?’

If he says,

‘I’m canceling it because of what I’ve seen,’ ‘I’m canceling it because of what I’ve heard,’ or ‘I’m canceling it because of what I suspect,’ he should be asked,

‘Since you’re canceling this monk’s invitation because of what you’ve seen, what have you seen? How did you see it? When did you see it? Where did you see it? Did you see him commit an offense entailing expulsion, an offense entailing suspension,

a serious offense,

an offense entailing confession,

an offense entailing acknowledgment,

an offense of wrong conduct,

or an offense of wrong speech? Where were you? Where was this monk? What were you doing? What was this monk doing?’

If he says,

‘I didn’t cancel this monk’s invitation because of what I’ve seen, but because of what I’ve heard,’ he should be asked,

‘Since you’re canceling this monk’s invitation because of what you’ve heard, what have you heard? How did you hear it? When did you hear it? Where did you hear it?

Did you hear that he has committed an offense entailing expulsion, an offense entailing suspension, a serious offense, an offense entailing confession, an offense entailing acknowledgment, an offense of wrong conduct, or an offense of wrong speech?

Did you hear it from a monk, a nun, a trainee nun, a novice monk, a novice nun, a male lay follower, or a female lay follower? Or did you hear it from kings, a king’s officials, the monastics of another religion, or the lay followers of another religion?’

If he says, ‘I didn’t cancel this monk’s invitation because of what I’ve heard, but because of what I suspect,’ he should be asked,

‘Since you’re canceling this monk’s invitation because of suspicion, what do you suspect? How do you suspect it? When did you suspect it? Where did you suspect it?

Do you suspect that he has committed an offense entailing expulsion, an offense entailing suspension, a serious offense, an offense entailing confession, an offense entailing acknowledgment, an offense of wrong conduct, or an offense of wrong speech?

Do you suspect it after hearing about it from a monk, a nun, a trainee nun, a novice monk, a novice nun, a male lay follower, or a female lay follower? Or do you suspect it after hearing about it from kings, a king’s officials, the monastics of another religion, or the lay followers of another religion?’

He might say,¹⁸

‘I didn’t cancel this monk’s invitation because of what I suspect. I don’t know why I canceled his invitation.’

If the accusing monk, when questioned, isn’t able to satisfy his discerning fellow monastics, they should conclude, ‘The accused monk is improperly accused.’

But if the accusing monk, when questioned, is able to satisfy his discerning fellow monastics, they should conclude, ‘The accused monk is properly accused.’¹⁹

If the accusing monk admits to a groundless charge of an offense entailing expulsion, he should be charged with an offense entailing suspension. The Sangha should then do the invitation ceremony.

If the accusing monk admits to a groundless charge of an offense entailing suspension, he should be dealt with according to the rule. The Sangha should then do the invitation ceremony.

If the accusing monk admits to a groundless charge of a serious offense,

an offense entailing confession,

an offense entailing acknowledgment,

an offense of wrong conduct,

or an offense of wrong speech, he should be dealt with according to the rule. The Sangha should then do the invitation ceremony.

If the accused monk admits to having committed an offense entailing expulsion, he should be expelled. The Sangha should then do the invitation ceremony.

If the accused monk admits to having committed an offense entailing suspension, he should be charged with that offense. The Sangha should then do the invitation ceremony.

If the accused monk admits to having committed a serious offense,

an offense entailing confession,

an offense entailing acknowledgment,

an offense of wrong conduct,

or an offense of wrong speech, he should be dealt with according to the rule. The Sangha should then do the invitation ceremony.”

23. Grounds for a serious offense, etc.

“On the invitation day, a monk may have committed a serious offense.

Some monks regard it as a serious offense, but others as an offense entailing suspension.

The monks who regard it as a serious offense should take that monk aside and deal with him according to the rule. They should then approach the Sangha and say:

‘This monk has made amends for the offense he has committed.

If the Sangha is ready, it should do the invitation ceremony.’

On the invitation day, a monk may have committed a serious offense.

Some monks regard it as a serious offense, but others as an offense entailing confession. …

Some monks regard it as a serious offense, but others as an offense entailing acknowledgment. …

Some monks regard it as a serious offense, but others as an offense of wrong conduct. …

Some monks regard it as a serious offense, but others as an offense of wrong speech.

The monks who regard it as a serious offense should take that monk aside and deal with him according to the rule. They should then approach the Sangha and say:

‘This monk has made amends for the offense he has committed.

If the Sangha is ready, it should do the invitation ceremony.’

On the invitation day, a monk may have committed an offense entailing confession. …

an offense entailing acknowledgment. …

an offense of wrong conduct. …

an offense of wrong speech.

Some monks regard it as an offense of wrong speech, but others as an offense entailing suspension.

The monks who regard it as an offense of wrong speech should take that monk aside and deal with him according to the rule. They should then approach the Sangha and say:

‘This monk has made amends for the offense he has committed.

If the Sangha is ready, it should do the invitation ceremony.’

On the invitation day, a monk may have committed an offense of wrong speech.

Some monks regard it as an offense of wrong speech, but others as a serious offense. …

Some monks regard it as an offense of wrong speech, but others as an offense entailing confession. …

Some monks regard it as an offense of wrong speech, but others as an offense entailing acknowledgment. …

Some monks regard it as an offense of wrong speech, but others as an offense of wrong conduct.

The monks who regard it as an offense of wrong speech should take that monk aside and deal with him according to the rule. They should then approach the Sangha and say:

‘This monk has made amends for the offense he has committed.

If the Sangha is ready, it should do the invitation ceremony.’”

24. Setting aside an offense, etc.

“It may happen on the invitation day that a monk announces in the midst of the Sangha:

‘Please, venerables, I ask the Sangha to listen.

I know about an offense, but not who the offender is.²⁰

If the Sangha is ready, it should set aside the offense and then do the invitation ceremony.’²¹

They should say to him,

‘The Buddha has laid down a rule that the invitation ceremony is for those who are pure.

If you know the offense, but not the offender, then say now who it is that you suspect.’²²

It may happen on the invitation day that a monk announces in the midst of the Sangha:

‘Please, venerables, I ask the Sangha to listen.

I know of an offender, but not what the offense is.

If the Sangha is ready, it should do the invitation ceremony without the offender.’

They should say to him,

‘The Buddha has laid down a rule that the invitation ceremony should be done in a complete assembly.

If you know the offender, but not the offense, then say now what it is that you suspect.’²³

It may happen on the invitation day that a monk announces in the midst of the Sangha:

‘Please, venerables, I ask the Sangha to listen.

I know of an offender and his offense.

If the Sangha is ready, it should set aside the offense and then do the invitation ceremony without the offender.’

They should say to him,

‘The Buddha has laid down a rule that the invitation ceremony should be done in a complete assembly by those who are pure.

If you know an offender and their offense, then say now what they are.’

If the offense is known about before the invitation ceremony, but the offender only afterwards, the offender should be corrected.

If the offender is known about before the invitation ceremony, but the offense only afterwards, the offender should be corrected.

If both the offense and the offender are known about before the invitation ceremony, and someone reopens the case after the invitation ceremony has been done, he commits an offense entailing confession for the reopening.”

25. Creators of quarrels, etc.

At one time in a certain monastery in the Kosalan country, a number of monks who were friends had entered the rainy-season residence together.

Other monks who were quarrelsome, argumentative, and creators of legal issues in the Sangha had entered the rains residence nearby. They said to one another,

“At the invitation ceremony, when those monks have completed the rains residence, we’ll cancel their invitation.”

The monks who were friends heard about this

and wondered what to do.

They told the Buddha.

“In such a case,

I allow those monks to do two or three observance-day ceremonies on the fourteenth day,

with the aim of having their invitation ceremony before the other monks.

If those quarrelsome and argumentative monks are on their way to the other monastery, the resident monks should gather quickly and do the invitation ceremony. When it has been done, they should say to the other monks,

‘Venerables, we have completed the invitation ceremony.

Please do as you see fit.’

If those quarrelsome and argumentative monks arrive without prior notice, the resident monks should prepare seats and set out a foot stool, a foot scraper, and water for washing the feet. They should then go out to meet those monks, receive their bowls and robes, and ask if they want water to drink.

Then, having distracted them, they should go outside the monastery zone and do the invitation ceremony there. When it has been done, they should say to the other monks,

‘Venerables, we have completed the invitation ceremony.

Please do as you see fit.’

If they’re able to do this, it’s good.

If not, then a resident monk who is competent and capable should inform the resident monks:

‘Please, venerables, I ask the resident monks to listen.

If the venerables are ready, we’ll now do the observance-day ceremony and recite the Monastic Code, and we’ll do the invitation ceremony during the next waning phase of the moon.’

If the quarrelsome and argumentative monks say,

‘Please do the invitation ceremony with us now,’ they should be told,

‘You have no authority over our invitation ceremony.

We won’t do the procedure for the time being.’

If the quarrelsome and argumentative monks stay on until the new moon, then a resident monk who is competent and capable should inform the resident monks:

‘Please, venerables, I ask the resident monks to listen.

If the venerables are ready, we’ll now do the observance-day ceremony and recite the Monastic Code, and we’ll do the invitation ceremony during the next waxing phase of the moon.’

If the quarrelsome and argumentative monks say,

‘Please do the invitation ceremony with us now,’ they should be told,

‘You have no authority over our invitation ceremony. We won’t do the procedure for the time being.’

If the quarrelsome and argumentative monks stay on until the next full moon, then all the monks have no choice but to do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season.”

Invitation with the sick

“If, while you’re doing the invitation ceremony, a sick monk cancels the invitation of a healthy monk, you should tell him,

‘You’re sick.

The Buddha has said that a sick monk can’t endure being questioned.

Please wait until you’re healthy.

If you then wish, you may accuse him.’

If, in spite of this, he still accuses the other, he commits an offense entailing confession for disrespect.

If, while you’re doing the invitation ceremony, a healthy monk cancels the invitation of a sick monk, you should tell him,

‘This monk is sick.

The Buddha has said that a sick monk can’t endure being questioned.

Please wait until he’s healthy.

If you then wish, you may accuse him.’

If, in spite of this, he still accuses the other, he commits an offense entailing confession for disrespect.

If, while you’re doing the invitation ceremony, a sick monk cancels the invitation of a sick monk, you should tell him,

‘You’re both sick.

The Buddha has said that a sick monk can’t endure being questioned.

Please wait until you’re both healthy.

If you then wish, you may accuse him.’

If, in spite of this, he still accuses the other, he commits an offense entailing confession for disrespect.

If, while you’re doing the invitation ceremony, a healthy monk cancels the invitation of a healthy monk, you should question and examine both and deal with them according to the rule. The Sangha should then continue the invitation ceremony.”

26. Agreements about the invitation ceremony

On one occasion in a certain monastery in the Kosalan country, a number of monks who were friends had entered the rainy-season residence together.

While living together in peace and harmony, they were experiencing deep meditation.²⁴

They considered this

and thought, “If we do the invitation ceremony now, monks might set out wandering.

We’ll then lose this deep meditation.

So what should we do?”

They told the Buddha.

“In such a case,

I allow those monks to make an agreement about the invitation ceremony.

And it should be made like this.

Everyone should gather in one place.

A competent and capable monk should then inform the Sangha:

‘Please, venerables, I ask the Sangha to listen.

While living together in peace and harmony, we’re experiencing deep meditation.

If we do the invitation ceremony now, monks might set out wandering.

We’ll then lose this deep meditation.

If the Sangha is ready, it should make an agreement about the invitation ceremony: we’ll now do the observance-day ceremony and recite the Monastic Code, and we’ll do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season.

This is the motion.

Please, venerables, I ask the Sangha to listen.

While living together in peace and harmony, we’re experiencing deep meditation.

If we do the invitation ceremony now, monks might set out wandering.

We’ll then lose this deep meditation.

The Sangha makes an agreement about the invitation ceremony: we’ll now do the observance-day ceremony and recite the Monastic Code, and we’ll do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season.

Any monk who approves of making this agreement about the invitation ceremony—that we’ll now do the observance-day ceremony and recite the Monastic Code and that we’ll do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season—should remain silent.

Any monk who doesn’t approve should speak up.

The Sangha has made an agreement about the invitation ceremony: we’ll now do the observance-day ceremony and recite the Monastic Code, and we’ll do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season.

The Sangha approves and is therefore silent. I will remember it thus.’

If, when those monks have made an agreement about the invitation ceremony, a monk says,

‘I wish to go wandering in the country;

I have business there,’ they should tell him,

‘That’s fine, but you have to do the invitation first.’

If, while that monk is doing the invitation, he cancels the invitation of another monk, the other monk should tell him,

‘You have no authority over my invitation until I invite.’

If, while that monk is doing the invitation, another monk cancels his invitation, the monks should question and examine both and deal with them according to the rule.

If that monk finishes his business in the country and returns to that monastery before the full-moon day of Komudī, and if, while the monks are doing the invitation ceremony, a monk cancels the invitation of the monk who has returned, the monk who has returned should tell him,

‘You have no authority over my invitation;

I’ve already done it.’

If, while the monks are doing the invitation ceremony, the monk who has returned cancels the invitation of another monk, the monks should question and examine both and deal with them according to the rule. The Sangha should then continue the invitation ceremony.”

The fourth chapter on the invitation ceremony is finished.

This is the summary:

“Completed rains residence in Kosala,

They went to see the Teacher;

Living uncomfortably like animals,

One another in the proper way.

Inviting, and in the seat,²⁵

Legal procedure, sick, relatives;

King, and bandits, and scoundrels,

So enemies of monks.

Five, four, three, two, one,

Committed, unsure, he remembered;

The whole Sangha, unsure,

Greater, and equal, smaller.

Residents, fourteenth,

Characteristics, belonging to a Buddhist sect, both;

May go, not with seated,

About giving consent, invitation.

With primitive tribes, spent, storm,

And threat, invitation;

They refused, before their,

And isn’t canceled, a monk’s.

‘Or why’, and what,

Because of the seen, the heard, the suspected;

The accuser, and the accused,

Serious offense, offense, quarrel;

And agreement about the invitation,

One without authority, should invite.”

In this chapter there are forty-six topics.

The chapter on the invitation ceremony is finished.